Candide travels through life with childlike naivety and is reluctant to make his own philosophical proclamations, often allowing others to think for him and to serve as his guide. substitute brain. Instead of stepping back and truly thinking about the world for himself, Candide quickly accepts Pangloss's absurd teachings and has great difficulty letting them go. Even when Candide is faced with the opportunity to rethink the doctrines of Pangloss, he still relies on the belief systems of others. Although his attitude is pathetic, it is neither trivial nor rare: all too often, people drift mindlessly through the world, attaching themselves to ideologies and lifestyles without examining the reasons that lead them to do so. TO DO. What does it mean to think critically about the world and yourself, and why is Candide's lack of analytical skills so dangerous? How does the lack of critical thinking manifest itself throughout the story and what might the real-world implications be?Say no to plagiarism. Get a tailor-made essay on "Why violent video games should not be banned"? Get an original essay Almost every sentence Candide utters is prefaced with a reference to Pangloss and shaped around his tutor's empty rhetoric, revealing the difficulty of Candid to abandon his primary lens of perceiving the world. Even when he begins to question Pangloss's ideas that the world is in perfect order and all is well, he continues to wonder what Pangloss would say about the misfortunes he encounters instead of trusting his own reactions to determine how he perceives what is happening around him. . He spends far more time lamenting his separation from Pangloss than wondering why he trusted the man so much in the first place. Voltaire writes: “He thought of Pangloss with every story (of woe) that he heard. “This Pangloss,” he said to himself, “would have a hard time defending his system. I wish he were there,” powerless, incapable of questioning Pangloss’s system of thought himself and relying on his own intellect to show him the way. (71) Interestingly enough, Pangloss's fatal error is that he glosses over all of life's difficulties, making absurd assumptions and ignoring reality, but it takes Candide the whole book to see the obvious , that Pangloss was woefully wrong in his idealistic assessments, however attractive his vision of an omnipresent and happy world may be. After everything goes wrong in his life, Pangloss is resolute: "I still maintain my initial opinions because I am a philosopher, and it would not be appropriate for me to retract, since Leibniz cannot be wrong", revealing that Pangloss -even is no better than Candide, simple spokesperson for the ideas of another, repeating his words without contemplating their absurdity. (Voltaire 108) Pangloss shows that he is a hypocrite when he admits that he continued to advocate a hyper-optimistic way of thinking even when he himself stopped believing in it. Having hope in the midst of heartbreak is very different from behaving like a starry-eyed child and resolutely seeing a complicated world through rose-colored lenses, but he and Candide are often content to live in a fantasy even when the uglier side of life is relentlessly brought to the fore. At one point, Voltaire writes: “Candide recognized that the old woman was right. "It is a great shame that the wise Pangloss was hanged, contrary to custom, in an auto-da-fé: he would have told us admirable things about the physical and moral evils which cover the land and the sea, and I would have felt strong enoughto dare a few respectful objections” (46). Thus, Candide's "objections" are only a formality in the game of philosophizing; in reality, he wishes Pangloss were alive to hold his hand and tell him exactly what to do. “We will probably be roasted or boiled. Ah, what would Dr. Pangloss say if he saw what human nature was like? It’s okay, I won’t discuss that; but I must admit that it is a cruel fate to have lost Lady Cunégonde and then roasted on a spit” (Voltaire 56). The reader would almost want to bring Candide back to his senses and say: “Yes! Discuss it! Explore the nuances of this philosophy that you so willingly accept as dogma, but alas it is of no use. Candide searches in vain for explanations but gives up questioning, abruptly abandoning his doubts and questions before having had the opportunity to truly progress intellectually. Once Candide embarks on his whirlwind of travel, he does not delve beneath the surface of Eldorado or wonder. if this place is a fantasy, further proof of his simplistic thinking. Although he shows some strength of will in deciding to leave El Dorado, it is doubtful that he gave his decision much thought, still guided primarily by the siren call of Cunégonde, as well as the promise of wealth . He loses his impulse to explore just as he loses interest in exploring other points of view: "I have no curiosity to see France... after spending a month in Eldorado, a man has no interest in see anything else on earth, except Lady Cunégonde. » (Voltaire 75) Candide thinks that El Dorado is “probably the country where everything is good, because there must be one like that somewhere. And despite what Dr. Pangloss said, I often noticed that everything was going rather badly in Westphalia” (a huge understatement). (Voltaire 61) Is Candide's instinctive reaction to El Dorado really wise? He stays there a short time, eats delicious meals, talks briefly with the king and believes that the atmosphere is as peaceful and prosperous as it seems at first glance, then continues on his merry way, another example of Candide taking things seriously. value. Without raising an eyebrow, he unquestioningly accepts their secret reasoning: "they ordered that no inhabitant of our little kingdom leave it, and this is what preserved our innocence and our happiness", a Platonic metaphor for incapacity childishness of Candide to think outside the box. Pangloss (Voltaire 62) Candide has a tendency to foolishly follow the direction of others, appearing overconfident as he throws caution and consideration of his own self-preservation to the wind. The foreigners who urge him to join the Bulgarian army say, "Men were only made to help each other," a simplistic and idealistic platitude that has been proven false time and time again throughout history. . Yet, Candide refuses to question their motives, blindly intervening in their dangerous trap because, frankly, their words sound a lot like what his mental master Pangloss might utter, having argued that everything is created for a beneficial purpose (Voltaire 17). Pangloss even told him one day “the more individual misfortunes there are, the more numerous there are all”. everything is fine,” and Candide listened conscientiously. (Voltaire 25) Candide asks a lot of questions, but sometimes a simple “Why?” would be enough. Being a philosopher and using critical thinking does not necessarily involve elaborate thought processes and brilliant metaphors; no, you have to have the courage to face childish questions head on. Candide's stupidity is somewhat forgivable given his upbringing and the hopelessness of his situation, but the fact that he doesn't even think twice about offersgenerosity of the Bulgarians shows the extent of Candide's reckless lack of reflection, his desire to take everything literally. , and his eagerness to blindly follow those who give him orders, which ends up causing him great bodily torment and putting him in serious danger. Although it may seem that Candide is taking a small step toward thinking for himself by befriending Martin, given that Martin has a radically different idea of ​​the world, the consummate pessimist contrasts with the unflinching optimist of Pangloss, but it becomes clear that Martin is just another. an intellectual element that Candide can cling to in a futile effort to make sense of a chaotic world and find someone else to do the thinking for him. The king forgives Candide for his Bulgarian crimes because "Candide was a young metaphysician, totally ignorant of worldly things", but why should a philosopher distance himself from the realities of human existence? (Voltaire 20) Shouldn’t this be an integral part of a critical examination of life? Studying in depth all aspects of the human condition and reflecting on the great questions of existence should not mean that a thinker finds himself isolated from society and becomes so ignorant of the mores of the world that he no longer knows what is happening. Solitary hermits can indeed gain wisdom by wandering the desert, but it is useful to understand the ways of the world in order to help it become a better place. This is perhaps Pangloss's (and by extension Candide's) main problem: his mind is so far removed from reality that even when confronted with chaos and senseless violence, he clings tightly to his watered down ideology without stopping to confront the glaring holes in its own logic. . Thinking critically and being philosophical does not imply that one operates in a completely different sphere and has no place in the world; in fact, greater involvement means greater understanding of philosophy. It is no use for a scholar to confine himself to an ivory tower and let his head drift in the clouds. Pangloss may not be a very good philosopher himself, but philosophizing has a real impact on world affairs, influencing and shaping generations of thought. societal attitudes. Candide's inability to make up his mind is reflected in the novel's frenetic and meandering plot structure. Candide drifts from place to place, wandering and unattached. Candide rarely travels alone; he must have someone to lean on, otherwise he becomes desperate. There is nothing wrong with seeking community and looking to others to impart knowledge or wisdom, but Candide may be so dependent on others that he cannot function without someone to guide him. His behavior is reminiscent of someone who recklessly clings to a belief without stopping to contemplate its implications. At first, Candide seems harmless, even endearing, in his unwavering certainty in Pangloss's ridiculous assertions and his childish inconsistency once he finally begins to realize that Pangloss might be wrong after being hit over the head by the raging misery in life. Acting like a lost puppy has real consequences; gathering brainwashed followers is how tyrants gain power, encouraging co-dependency is how women are sometimes subjected to unhealthy relationships, cultivating ignorance is how cults gain followers , and perpetuating closed-mindedness is how systems of injustice go unchecked. Arguably the heart and mind are intertwined, and Candide exchanges lovers with as little thought as he adopts philosophical ideologies. He doesn't haveno apparent desire to penetrate deep into Cunégonde's heart, mind and soul, but is instead hypnotized by her beautiful face. It almost works as a metaphor for how Candide takes so many things literally and struggles to penetrate through the exteriors. At first, he literally adheres to Pangloss's teachings only because he wants to impress him: "Candide listened attentively and believed innocently, because he found Lady Cunégonde extremely beautiful, even if he had never had the audacity to tell him. » (Voltaire 16) When they separate, he laments at one point that he will “never see the beautiful Cunégonde again in my life”. (Voltaire 54) We know almost nothing about the content of his character, his aspirations, his faults, his virtues, and neither does Candide, it seems, who realizes that he never even received a letter from her nor thought of her. intelligence. Or he doesn't care, because he basically only talks about how beautiful she is. As he prepares to see her again after a long separation, his burning questions are: "Is she still a beauty prodigy?" Does she still love me? Is she in good health? Did you buy him a palace? (Voltaire 101) Candide tells Cunegonde's brother, "Dr. Pangloss always told me that all men are equal and that I would certainly marry him", suggesting that even his fierce reluctance to abandon Cunegonde is motivated by adherence to Pangloss, and not by a motivated act, the fruit of deep love and reflection. (Voltaire 53) He cannot obsessively abandon his idealized vision of Cunégonde; when she absurdly reappears after having been "killed", Candide hardly questions her but "clings to her every word and devours her with his eyes". (Voltaire 31) He is even naively excited to see his scars. His “inexpressible joy at seeing you again (and speaking to you)” might be endearing if it weren’t so focused on the senses. (Voltaire 33) Candide barely sees Cunégonde as a real person, as she functions more as an image in his head, using him as an ambiguous goal or prize to achieve while he finds no other reason to continue living . She has an attractive face and Candide acts like a child attracted to a sparkly toy instead of determining if they are truly compatible or if she has an attractive inner being that matches her outer appearance. It doesn't take much for Candide to move away and replace one superficial fixation with another, because his interest is built on something bland and ephemeral: the face. He thinks, seeing a beautiful but untalented actress: “The actress is very attractive. She slightly resembles Lady Cunégonde. I would like to pay my respects to him. (Voltaire 78) Candide's romantic inconsistency is indicative of his deeper struggle to have a one-dimensional idea of ​​the world, refusing to delve into the mechanics of Pangloss's philosophy, taking its authenticity for granted. When Candide's new object of romantic interest tells him that he should have responded that he no longer loves Cunégonde, Candide meekly nods: "I'm sorry, ma'am." I’ll answer you however you want,” further proof that Candide has serious problems thinking for himself. (Voltaire 83) Because she resembles Lady Cunegonde, Candide is in love with this new woman, even though they are probably two very different people. “Although I am very eager to see Lady Cunegonde again, I would still like to have dinner with Mademoiselle Clairon, because she has made a deep impression on me.” (Voltaire 79) Just as he devotes himself to the teachings of Pangloss without really examining their flaws beneath the surface, he is arguably in love with Cunégonde's appearance, not her, easily replacing her with little remorse, although hereturns faithfully to Cunégonde as his spirit. continues to come back to Pangloss in moments of crisis. When he discovers that her appearance has deteriorated, he says: "Whether she is beautiful or ugly, I am an honorable man and my duty is to love her forever." » (Voltaire 102) But his attitude is so reticent that it suggests that his words belie the truth. He reflects "it's a shame she became so ugly", without considering the pain and torment she endured, how she might feel about being raped and changing hands again and again. again, instead focusing, as usual, on the outside and not looking beyond. the surface in his mind or heart. (Voltaire 192) Candide's deteriorated optimism is represented by Cunégonde, "When Candide, the tender lover, saw the blond and weathered face of his beautiful Cunégonde, the bloodshot eyes, the withered breasts, the wrinkled cheeks and the arms red and scaly, he took three steps back. with horror, but then he stepped forward out of politeness… Deep in his heart, Candide had no desire to marry Cunégonde” (Voltaire 109). Candide is undeterred by his own doubts, failing to realize that no amount of desire for marriage is likely to do so. leads to an unhappy woman, but agrees to marry her because he thinks that's what he should do, what an honorable man in society would do. It's not an uncommon phenomenon: marrying someone or pursuing a certain career simply because it seems like the right thing to do to an outsider, and it's certainly not out of character for Candide, whose innocent naivety and the desire to please seem more like vices than virtues. Regardless, through the symbol of Cunegonde's deteriorating face, he finally sees the reality of life, the ugliness of the world, and is forced to make peace with it, whether he likes it or not. The rare times when Candide doesn't consult anyone's opinion. and relies solely on his own judgment, he ends up murdering someone or getting himself into trouble in stupid ways. He regrets and is shocked by his own impulsiveness, his refusal to stop and think before acting, amazed at his own lack of ability to control himself or the world around him: "I killed my former master, my friend, my brother… in law! I am the kindest man in the world, and yet I have already killed three men, including two priests! (Voltaire 53) Not to say that Candide had no justification, but can Candide even distinguish good from evil? He tells Cunégonde: "When a man is in love, jealous and whipped by the Inquisition, he no longer knows what he is doing", but Candide, floating in life, rarely seems to know what he is doing, and, more importantly, why. . (Voltaire 36) Not knowing how to remedy his condition after the murder, Candide laments: “If Pangloss had not been hanged, he would give us good advice in this extremity, for he was a great philosopher. Failing him, let us consult the old woman. (Voltaire 34) His impulsive idea to kill the monkeys is also carried out thoughtlessly and recklessly, although well-intentioned, as he does not even stop to wonder why these monkeys strangely associate with women in the first place and deliberate to from there. . At the end of the book, when he sees Pangloss resurrected again, he finally takes some initiative and asks: "Tell me, my dear Pangloss, when you were hanged, dissected, cruelly beaten and forced to row in a galley , do you still think that everything was for the best in the world? (Voltaire 106) At this point in Candide's journey, this question is relevant but seems almost futile, the kind of question he should be asking himself. Pangloss, the person, continues to haunt him in the same way that the theories of Pangloss thehold in thrall, reappearing in Candide's psyche just when the reader hopes we will finally be rid of him so that the narrative can move forward with Candide the critical thinker at the helm. as opposed to Candide, Pangloss's steadfast proxy/pupil. Candide's desire to learn about the world and discuss philosophy is promising, more so than can be said of certain individuals, but rather that he continually searches for the origin and purpose of the world. , he lacks the ability to discern. At least Candide cares, which is why there are glimmers of hope that he can develop his critical thinking skills. Candide is clearly capable of making his own decisions and determinations regarding the world, but usually when forced to do so. Towards the beginning of the story, stuck between a rock and a hard place, he contemplates, "it was of no use to him to maintain that the will of man is free and that he wanted neither one nor the other: he had to make a choice. Using God's gift known as freedom, he decided to take on the challenge thirty-six times, and he did it twice. (Voltaire 19) Perhaps he could have found a more inventive way to avoid suffering, but at least, for once, he made up his mind for himself. When he finds himself in an initial state of confusion, he complains: “If this is the best of all possible worlds, what are the others like?” I wouldn't complain if I had just been whipped: the Bulgarians whipped me too. But my dear Pangloss, the greatest of philosophers, did I have to see you hanged, without knowing why? And my dear Anabaptist, the kindest of men, did you have to drown in the port? And Lady Cunégonde, the pearl of young ladies, was it necessary to open your belly? (Voltaire 29) Candide at least asks all the right questions, even as he continues to view Pangloss as the greatest of philosophers, a hero worship that continues throughout the book no matter how much he grows. Pangloss's errors. When Candide meets another “wise man”, “Candide listened attentively to these words and conceived a high opinion of the speaker (whom he had just met)… (thinking) what a great man. Another Pangloss! (Voltaire 82) Part of Candide's problem is his propensity to rationalize that something is correct despite all the evidence to the contrary. He states: “After all, pure nature is good, since, instead of eating me, these people showered me with polite kindnesses as soon as they knew that I was not a Jesuit” (Voltaire 57). Aside from the fact that his reasoning is absurd and Candide's naivety is undoubtedly exaggerated for comedic effect, this kind of behavior is highly problematic. Looking for any way to justify one's preconceptions, much like sending proof texts, and integrating one's belief system into every event that occurs, even when there is no foundation, has been a common approach among politicians and other corrupt leaders for centuries. Proudly refusing to abandon beliefs that run counter to reality and clinging to optimistic visions, allowing one's head to be submerged in the clouds, is an all-too-common phenomenon that prevents real social progress. When the "negro" speaks of his fate: "'Oh Pangloss!' cried Candide. “It’s an abomination you never dreamed of!” It's too much: I'm going to have to finally give up your optimism... it's a habit of pretending that everything is fine when everything is bad. » (Voltaire 68-9) However, he continues to return to the ideas of Pangloss. in times of crisis, showing that even when he recognizes the futility of ideology, he cannot free himself from it, "despairing at having to be separated from a good master". (Voltaire 69) He still exercises the unfailing optimism that Pangloss gave him..